Sie sind auf Seite 1von 41

*The Anecdotes of Sayagyi U Ba Khin*

// Real Accounts of the Teachers //

Saya U Tint Yee, IMC Rangoon
Saya U Ba Pho, IMC Rangoon
Saya U Chit Tin, IMC-UK
Saya John Coleman, IMC-UK
Compiled by
Saya U Chit Tin, WKH
First Print 1982
Printed in Switzerland
Dhammadana Series 1
Copyright and Published by
Heddington, Calne, Great Britain, 1982
Dhammadana Series 1
This gift of Dhamma is made possible
by the Sayagyi U Ba Khin Memorial Trust
Publication Account Fund

Dedicated by the Compiler

Mother Sayama
(Sayama Daw Mya Thwin)
Page Nr.
(Line Nr.)
Nibbana Dhatu Actually Exists............................
Nibbana Dhatu is Power...................................



Would Sayagyi U Ba Khin Ever Have Lured away the Followers
of Other Teachers?........................................
Can one Practise Metta-Bhavana Without Being a Vegetarian?
How the IMC Rangoon was Founded and Developed.............
What I Know About Sayagyi U Ba Khin.......................
What Have you Gained by your Meditation?..................
Who are the Benefactors of These Great Accomplishments?...

A Special Message From Mother Sayama and Saya U Chit Tin...

How to Practise the Development of the Sublime States
(Brahma-Vihara Bhavana)....................................
The Life of the Buddha.....................................


-------------------------------"On this earth there is a variety of tastes.

The sweetest of these is the taste of truth (sacca)."
When the Sayagyi U Ba Khin Memorial Trust (UK) was established in
March 1980 as a charitable institution, the object of the Trust was
declared to be "to advance the Theravada Buddhist religion through
promoting in accordance with the principles established by the late
Sayagyi U Ba Khin." This of course means studying and practising
morality, concentration and insight (//Sila, Samadhi, Panna//) just as
they were originally taught by the Buddha.
It is stated that the Trust's purpose includes the public
dissemination of the teachings of the Buddha. And among the ways mentioned
for doing this are: establishing centres, engaging teachers and publishing

books and pamphlets. The International Meditation centre in Heddington is

over two years old now. Many courses have been held there enabling people
from all over the world and from all walks of life to put into practice
the Buddha's teaching (//Buddha Dhamma//).
Now, we are happy to be able to publish our first pamphlet. It is
appropriate that this first publication is concerned with Sayagyi U Ba
Khin. It is he that taught foreign laymen like myself and enabled us to
appreciate first-hand how pertinent the teachings of the Buddha are to the
West -- indeed to all the world -- and how important and alive they are
today in the twentieth century. Sayagyi was able to choose among the many
ways to meditate taught by the Buddha the techniques most appropriate for
those who worked under him -- techniques particulary appropriate for lay
It is very important for us in Western countries to be able to taste
the flavour of the Dhamma -- the Truth. It is encouraging to see that the
Community of Bhikkhus (the //Sangha//, those who have renounced lay life)
is growing in the West. And if this growth is to continue, it is important
that there be more and more support in the lay community. Without deep
commitment in the surrounding community, the Community of Bhikkhus, so
vital to the continuation of the Buddha's teachings, would not be able to
survive. And what better way to encourage faith in the Buddha, Dhamma and
Sangha than through Buddhist meditation?
Sayagyi's transmission of the Buddha's teachings comes through loud
and clear in these anecdotes. And the example of his life is an
inspiration to us all. We thought it appropriate to begin with an
appreciation of the man Sayagyi. In the future, we plan to republish texts
written by him as well as other texts that will be useful as an
introduction to Buddhism for those who do not know it already, and useful
as an inspiration to those who already practise the Buddha's teachings.
Saya John E. Coleman, President
Sayagyi U Ba Khin Memorial Trust, UK
Heddington, 1982

Sayagyi U Ba Khin had a purpose in mind when he named his centre in
Rangoon, Burma "The International Meditation Centre". He knew that the
revival of the practice of the Buddha Dhamma would be international and
not limited to Burma or Asia.
While we may regret that he himself was not able to teach outside
Burma, we should not loose sight of the fact that his profound grasp of
the teachings of the Buddha is responsible for all the courses held in his
tradition. Through the teachings, he is still very much alive.
Sayagyi always put great emphasis on practising the teachings rather
than only talk about them or argue about them. So, these words of his are
not meant for philosophical speculating, but rather they should inspire us

to put the teachings into practice.

I think I can do no better than quote him concerning this:
"I am not a writing person... neither do I talk much unless it
becomes absolutely necessary. This is mainly because I do not want
to discuss matters where 'one with eyes to see' and the other 'with
no eyes to see' will never come to an agreement. Moreover the words
of Buddha in certain teachings are so deep and subtle that I doubt
whether there are proper expressions in English or even in Burmese
to convey his real meaning. The only way to make a person to
understand Buddha and his Teachings is to make him study Buddhism
not only in theory but also in practice -- and in practice it should
be the work of his life-time (not for ten days or so!). When I say
in practice I also mean practice with a Teacher who can help him to
develop in the right way to the highest possible level of
May all those who read this pamphlet practice the Buddha Dhamma and
attain true happiness!
Saya U Chit Tin
Heddington, 1982


On one occasion the disciples of Sayagyi U Ba Khin were assembled at
the International Meditation Centre in Rangoon, seated in front of Sayagyi
who sat on the raised teacher's seat in the Dhamma-hall.

asked us, "Why is it that the Great Shwedagon Pagoda is richly

with thick layers of gold, nay, the upper reaches of the Great
from under the umbrella (//hti//) are being covered with solid gold
screwed to the plaster base?"

We all kept silent, for we knew that Sayagyi would like to give us a
religious talk in this connection.
Then he continued, "It would be wrong if one replied, 'Because the
Pagoda is the biggest and one of the great wonders of the world.'
It would also be wrong if one said, 'It is so magnificent and a
marvelous feat of engineering.'
It would be wrong again if one asserted, 'It was built over 2500
years ago and wonderfully survived through the ages, and has been under
the care of well organised bodies including the famous kings and queens of
the land of Pagodas.'
Rather, according to the Shwedagon Legend it enshrines the Relics of

the four Buddhas that have arisen in this World Cycle (//Baddakappa//).
These are: the eight Hair Relics of the Buddha Gotama, the Staff, the
Filter, and the Lower Bathing Robe of the three previous Buddhas. And
because of these Relics, Nibbana Dhatu is there.
For those who can develop good anicca, Nibbana Dhatu also develops
in them and such persons will feel the presence of such elements; this
Nibbana Dhatu is precious. Where precious elements exist, the precious
things of the mundane sphere -- such as gold, precious stones and jewels
-- will throng and assemble naturally.
So when the Buddha was living, the two Chief Disciples (//AggaSavakas//), the eighty Leading Disciples (//Maha-Savakas//) -- all
Arahants -- went with Him and lived with Him. And the Noble Lay Disciples,
both male and female were attracted to where they were staying and gave
reverential salutation and various offerings.
The Noble Lay Disciples knew that such an assembly is without idle
words; this assembly has no idle words; it is established on the pure
path. Such an assembly is worthy of offerings, worthy of receiving
hospitality, worthy of gifts, worthy of being honoured with raised hands,
is an unsurpassed field for gaining merit. Presenting small gifts to such
an assembly is advantageous; presenting greater gifts to such an assembly
is more advantageous. It is indeed very difficult for people to pay homage
adequately to such an assembly."
"We have read in the Jataka Tales", Sayagyi went on, "that the
Monasteries of the Buddhas were gilded with gold and studded with precious
stones and gems, and even the grounds of the compound of the Monasteries
were spread and covered with precious jewels. In Jotika's story [1], he
was reborn in a past life in the dispensation of Buddha Vipassi as
Aparajita and his older brother Sena bestowed his wealth on Aparajita, and
attained Arahatship. At Sena's suggestion Aparajita built a Perfumed
Chamber (//Gandha-kuti//) for the Buddha. The wood and bricks of the
Chamber were studded with seven kinds of jewels, and seven kinds of jewels
were heaped up knee-deep both within and without the Chamber. Aparajita
entertained the Buddha, and permitted the people to carry away with them
as many jewels as they could hold in their hands. Such was the way Lay
Disciples presented gifts to the Buddhas in order to gain merits.
The Buddha Gotama said, 'Nibbana Dhatu actually exists and Nibbana
does exist, there is also a way to it and I am here pointing out the way.
Nevertheless, some have striven for Nibbana while others have not. For
those who do not strive for it, I can do nothing further. I cannot
personally give Nibbana to anyone, I can only point out the way. The Path
must be trodden by each individual; Buddhas do but point out the way'[2].
To acquire Nibbana Dhatu and to attain Nibbana [3], diligently
practice the Noble Eightfold Path and you will not have to bother about
anything else. Just like the Teacher with His assembly of Arahants
(//Savakas//), you will not have to worry about anything aside from your
daily practice. You will have to resolve to perform this practice
regularly and you should strive more energetically, so that you reach the
higher attainments which you have not yet attained, and realise the
Holiness which you have not yet realised."

Sayagyi's Dhamma Talks were beneficial for his students, and are
ever applicable to any new student as well coming into this Tradition.
May all Beings be Happy.
May they win the Deathless.
It was on the occasion of the visit of one Prime Minister of Israel
to Burma that Sayagyi U Ba Khin prepared a Dhamma Talk entitled "//The
Real Values of True Buddhist Meditation//" [4]. Sayagyi did not need to
prepare in advance such talks as this one and the talks entitled: "//What
Buddhism is//" that he gave in 1951 [5].
It was in the first week of December 1961, when an Israeli
journalist of Tel Aviv, who preceeded the Prime Minister and his
entourage, visited the International Meditation Centre, Rangoon, and
Sayagyi gathered from the discussions with him that they had a
materialistic outlook and were much more interested in the present values
of the Buddhist Meditation than in what one would gain in after-life.
He gave dictation to his steno-typist for his talk, and we, all of
us, had to help make fair copies in time for the occasion. Later, we
printed them in booklets. It is interesting to note that Sayagyi could
work wonders on such occasions and in the shortest possible time he could
produce excellent Dhamma lectures.
The Israeli journalist became so interested in discussing with
Sayagyi that he decided to take a 10 day meditation course immediately.
Sayagyi did not hesitate or waste time. He taught Anapana the very day the
Journalist arrived at the Centre. On the third day unfortunately a
telegraphic message cam from Israel reporting the news of his father's
death, so he decided to leave the next day. That afternoon Sayagyi taught
him Vipassana in order that he could appreciate what *Anicca* is on the
experiential level. Sayagyi gave the following instructions to him before
he left for his country:
"With the awareness of the Truth of Anicca and/or Dukkha and/or
Anatta, he (the meditator) develops in him what we may call the sparkling
illumination of *NIBBANA DHATU* a power that dispels all impurities or
poisons, the products of bad actions, which are the sources of his
physical and mental ills. In the same way as fuel is burnt away by
ignition, the negative forces (impurities of poisons) within are
eliminated by the *NIBBANA DHATU*, which he generates with the true
awareness of Anicca in the course of meditation. This process of
elimination should go on until such time as both the Mind and Body are
completely cleansed of such impurities or poisons.

Among those who came here to take courses of meditation, were some,
who were suffering from complaints such as Hypertension, T.B., Migraine,
Thrombosis and many other diseases. They became relieved of these even in
the initial course of ten days. Since anything which is the root cause of
one's own physical and mental ills is //Samudaya// (the origin of
suffering) and this //Samudaya// can be removed by the *NIBBANA DHATU*,
which one generates in true Buddhist Meditation, we make no distinction
between this or that disease. One aspect of meditation is //Samudaya
Pahatabba//, which literally means //for the removal (abandonment) of the
causes of suffering//.
A note of caution is necessary here. When one develops *NIBBANA
DHATU* the impact of this *NIBBANA DHATU* upon the impurities and poisons
within his own system will create a sort of upheaval, which must be
endured. This upheaval tends to increase the sensitivity of the radiation,
friction, and vibration of the atomic units within. This will grow in
intensity, so much so that one might feel as though his body were just
electricity and a mass of suffering. In the case of those who have
diseases such as the those mentioned above, the impact will be all the
more stronger, and, at times, almost explosive. Nevertheless, enduring it,
he becomes alive to the fact that a change is taking place within himself
for the better, and that the impurities are gradually diminishing, and
that he is slowly but surely getting rid of the disease.
Mankind, today, is facing the danger of radioactive poisons. If such
poisons absorbed by a man exceeds the maximum permissible concentration
(m.p.c.) he enters the danger zone.
I have a firm belief that the *NIBBANA DHATU*, which a person in
true Buddhist Meditation develops, is _power_, which will be strong enough
to eradicate the radioactive poisons, if any, in him."
The Israeli Prime Minister and his entourage came in the second week
of December 1961 to Burma, and while the former went with the Burmese
Prime Minister, the Press Representatives of the //Maariv// newspaper Tel
Aviv came to the IMC Rangoon, where they were entertained by Sayagyi to
tea. Sayagyi gave this dhamma talk to them entitled "//The Real Values of
True Buddhist Meditation//". I recall that the Israelis appreciated the
talk very much as Sayagyi had drawn from the wealth of his own personal
experiences the necessary materials which, being supported by facts and
figures, appealed to the western minds.
Sayagyi U Ba Khin was then the Director of Commercial Audit and the
Principal, Government Institute for Training in Accounts and Audit.
Previously, between June 1956 to August 1959 he held three or four
separate sanctioned posts all at the same time. These posts were of the
status of Head of a Department including the Chairmanship of the State
Agricultural Marketing Board and the O.S.D., Ministry of Trade
Sayagyi, in explaining how he could discharge his multifarous
duties, stated thus: "My own case may be cited as an example. If I have to
say something here about myself, it is with no other motive whatsoever but
to illustrate just what practical benefits can accrue to a person

practising Buddhist Meditation. The events are factual and, of course, one
cannot deny the facts."
---------------------------SAYINGS OF THE BUDDHA
- The Path must be trodden by each individual;
Buddhas do but point the way.
- That which is most needed is a loving heart.
- Health is the highest gain; Nibbana the highest bliss.
--------------------------------*Would Sayagyi U Ba Khin Ever Have Lured Away
The Followers of Other Teachers*
On one occasion Sayagyi U Ba Khin was in a //happy mood// when he
came back from his office to the Meditation Centre, as was his practice,
each day. He went to work in the morning at 9 o'clock and came back after
4 p.m.
It was in the early 1950s, he was then Accountant General of Burma
and was on the Board of Executive Committee Members of the Buddha Sasana
Council. He held the Chairmanship of the Sub-Committee for //Patipatti
Sasana// (Practical Buddhist Meditation). I was then serving as Chief
Accountant of the council, on foreign service terms loaned from the Office
of the Accountant General.
I say he was in a //happy mood// because Sayagyi had in mind
something which he wanted to tell us.
"Hey, Chit Tin-gyi, your Council Members honoured me today. You
know, at the annual general meeting I met some of my district members, who
are my friends. One of them came to me confidentially and told me that I
am becoming popular, and also that I am getting a good reputation. Some
members referred to me as a //juggler// or //magician// who can charm the
followers of other teachers."
Sayagyi went on with his story merrily: "Do you know what I replied?
I told my district friend that our Buddha Gotama even, at one time was
being accused as a //juggler// or a //magician//. Then I laughed heartily

drawing attention of other members, who gathered around me.

I gave the discourse on //Bhaddiya Sutta// [6] thus: 'At one time
the Buddha was staying at Vesali, then Bhaddiya the Licchavi came and
asked: 'Lord, I have heard that the monk Gotama is a //juggler// or a
//magician// and knows an enticing trick by which he charms the followers
of other teachers. Sir, do they correctly represent the views of the
Bhagava, and do they not accuse him wrongly, but explain things according
to the Dhamma?'

'Come you, Bhaddiya, don't accept views from hearsay, from

tradition, from what has been told, because it is mentioned in the
scriptures, by reason of logic, by inference, by consideration of
reasoning (as being plausible), because it agrees with one's
speculation, because of its possibility and because //our monk is
venerable//. When you realise by yourself that these views are
unwholesome, faulty, censured by the wise, and that they lead to
harm and misery when carried out and observed; then you should
abandon them.'


'What do you think of it, when greed arises in a person, does it

arise for his good or for his harm?' 'For his harm, Lord'.
'Bhaddiya, this greedy man being overcome by covetousness and with
his mind being totally under the influence of covetousness takes
life, commits theft, commits adultery, tells lies and urges others
to do so and this leads him to harm and misery for a long time.'
'Yes, Lord.'


'Bhaddiya, what do you think of this? When ill-will arises... When

delusion arises... When violence arises in a person, does it arise
for his good or for his harm?' 'For his harm, Lord.'
'Bhaddiya, this man who is violent and is overcome by the feeling of
violence and with his mind being totally under the influence of
violence, takes life, etc. ...and this leads him to harm and misery
for a long time.' 'Quite so, Lord.'


'Bhaddiya, what do you think of it? Are these views good or bad?'
'Bad, Lord.' 'Are they faulty or faultless?' 'Faulty, Lord.' 'Are
they censured or praised by the wise?' 'Censured by the wise,
Lord.' 'Do these views, when carried out and observed, lead to harm
and misery or not?' 'These views, when carried out and observed,
lead to misery and harm, Lord.'


'This indeed, Bhaddiya, is what I have said.'


'Come you, Bhaddiya. Don't accept views from hearsay, from

tradition... and because //our monk is venerable//. When you,
Bhaddiya, realise by yourself that these views are good, faultless,
praised by the wise and when carried out and observed lead to good
and happiness, then you should abide in them after acquiring them.'


'What do you think of it, Bhaddiya, when generosity arises in a man,

does it arise for his good or his harm?' 'For his good, Lord.'


'What do you think of it, Bhaddiya, when good-will arises in a man,

does it arise for his good or for his harm?' 'For his good, Lord.'

10) 'What do you think of it, Bhaddiya, when knowledge arises..., when
non-violence arises in a man, does it arise for his good or for his
harm?' 'For his good, Lord.'
11) 'What do you think of it, Bhaddiya? Are these views good or bad?'
'Good, Lord.' 'Are they faulty or faultless?' 'Faultless, Lord.'
'Are they praised or censured by the wise?' 'Praised by the wise,
Lord.' 'When carried out and observed, do they lead to good and
happiness?' 'They lead to good and happiness, Lord.'
12) 'This is indeed, Bhaddiya, as I told you thus: When you realise
that these views are wholesome, faultless, praised by the wise and
when carried out and observed lead to good and happiness, then you
should abide in them after acquiring them.'
13) 'Bhaddiya, those people who in this world are good and noble, urge
their disciples in this way: Come you good fellow, lead your life
controlling greed: by so living you will not do any physical, vocal
or mental deed, arising from greed; lead your life controlling
hatred; by so living you will not do any physical, vocal or mental
deed arising from hatred; lead your life controlling delusion: by so
living you will not do any physical, vocal or mental deed arising
from delusion; lead your life controlling the feeling of violence:
by so living you will not do any physical, vocal or mental deed
arising from the feeling of violence.'
14) 'This being said, Bhaddiya the Licchavi said to the Blessed One: It
is wonderful, O Gotama, it is wonderful. Just as one should turn up
that which is upside down or lay bare that which is concealed, or
tell the way to the one who has lost his way or hold a lamp in the
dark so that those who have eyes might see things; even so, the
Dhamma has been revealed to me in many ways by the Venerable
'Bhaddiya, have I ever asked you thus:
disciple and I shall be your Teacher?'

come you, Bhaddiya, be my

'No indeed, Lord.'

'Bhaddiya, some recluses and Brahmins accuse who say and declare in
this way with what is not true, what is empty, false, and contrary
to fact when they say that the monk Gotama is a magician who knows
an enticing trick by which he charms the followers of other
'A good thing, Lord is this enticing trick, would that my beloved
kinsmen and relations, the Khattiyas, the Brahmanas, the Vesas and
the Suddas too were enticed by this enticing trick, it would also be
for the advantage and happiness of all of them for a long time.'
'It would be so, Bhaddiya, if all of them were enticed for the
abandonment of immoral qualities and for the acquirement of moral
qualities, it would be for the good and gain for a long time.

Bhaddiya, if these great sal-trees were enticed, it would be for

their advantage and happiness for a long time, -- what to speak of a
human being?'"
When Sayagyi concluded his Dhamma talk, most of his friends came
forward, ready to be enticed by Sayagyi. There was laughter with a
pleasant atmosphere full of joy and happiness.
--------------------------------BE YE AN ISLAND UNTO YOURSELVES
Therefore, Ananda, be ye an island unto yourselves, a refuge
unto yourselves, seeking no external refuge; with the
Teaching as your island, the Teaching your refuge, seeking
no other refuge.
--- Maha Parinibbana Sutta
---------------------------------*Can One Practise Metta-Bhavana Without Being a Vegetarian*
On one occasion Sayagyi U Ba Khin took me with him on an inspection
tour of the Meditation Centres of Rangoon. It was in 1952 and Sayagyi as
Chairman of the Sub-Committee for Patipatti (Practical Buddhist
Meditation) of the Buddha Sasana Council, was showing a religious
dignitary, who was a well known Pali Scholar, around the centres. The
dignitary-scholar was from another Buddhist country and was paying a
goodwill visit to Burma. The following incident took place on the day
Sayagyi visited the Hanthawaddy Patipatti Centre near Sarpay Beikman
(Burma Translation Society's Publishing and Printing House) and the
Kyantaw Cemetery of Rangoon, on Prome Road.
The Secretary Generals and the Executive Officers of the Council
accompanied the distinguished visitor and they arrived at the appointed
time at the meditation centre. Meditation courses were being held there at
that time and though it was an informal visit, the meditators and those
who were invited for the occasion gathered in the Dhamma Hall. It was a
big gathering and the hall was packed.
After exchanging greetings with the Presiding Monk and the
Executives of the centre, the First Secretary General gave an introductory
talk in Burmese. He introduced the goodwill visitor, explaning that he was
an eminent scholar and that he would deliver a talk in English, telling
them about his visit to Burma.

The visitor was a famous orator and is well known for his work on a
Pali Dictionary. He spoke on the subject of Buddhist Meditation and ended
his talk with remarks about being vegetarian.
"Can one practising Metta-Bhavana (all-embracing loving-kindness)
without being a vegetarian?" he asked. He then tried to explain that it is
difficult to train one's mind without first practising Metta-Bhavana and
that once this is done it is possible to proceed to more difficult work,
insight-meditation, that is, vipassana-bhavana. He said that he could not
understand how there could be so many meditation centres in Burma that
were thriving even though the meditators were not pure vegetarians.
The audience was non English speaking, so the Secretary General
translated the talk into Burmese. As the subject matter became more
delicate, he chose his words very carefully, but tension seemed to be
mounting in the audience. Finally, his talk ended, the speaker maybe
sensed the unfavourable attitude of his Burmese audience.
But the fact remained that his talk was a challenge to the Teachers
of Buddhist Meditation in Burma. The Secretaries and the Executives of the
Council looked uneasy, but the Secretary General immediately turned to
Sayagyi U Ba Khin as the best person to reply.
Sayagyi took the floor with the customary gentle manner of a Burmese
gentleman. It was a little akward, talking to a Burmese-speaking audience
in English, he had to reply in the same language used by the visitor.
Sayagyi introduced hinself as one of Rangoon's Meditation Teachers,
adding that he was still serving the government as Accountant General of
Burma. He explained that he had started teaching even in his office and
that students could achieve benefits in a ten-day course. Sayagyi
continued his Dhamma talk gently suggesting that the visitor himself, try
for 10 days at any centre. The audience warmed to Sayagyi and morally
supported him with low words of approval. Then Sayagyi gave the story
concerning Jivaka the Doctor. [7]
"When Jivaka told the Buddha that he had heard that people accused
Buddha eating meat killed on purpose for Him, Buddha replied:
'Jivaka, those who say: 'Animals are slaughtered on purpose for the
recluse Gotama, and who knowingly eats the meat killed on purpose for him'
do not say according to what I have declared, and they falsely accuse me.
Jivaka, I have declared that one should not eat meat if it is see, heard
or suspected to have been killed on purpose for a monk. I allow the monks
meat that is quite pure in three respects: If it is not seen, heard or
suspected to have been killed on purpose for a monk.'
'Jivaka, in this Sasana a monk resides in a certain village with a
mind full of Loving-kindness pervading first one direction, then a second
one, then a third one, then a fourth one, just so above, below and all
around; and everywhere identifying himself with all, he pervades the whole
world with mind full of Loving-kindness with mind wide, developed,
unbounded, free from hate and ill-will.'
'A certain householder or his son approaches that monk and invites

him to the morning meal in his house the next day. Jivaka, the monk
willingly accepts the invitation. Having passed that night, early the next
morning that monk puts on his inner robe, dresses himself and having taken
a bowl goes to the householder or his son's house. Having reached the
house of the householder, he sits down at a place specially meant for him.
Then the householder or his son offers him a delicious meal. To that monk
no such thought arises: 'How good it would be if this householder or his
son were to offer me such a delicious meal', or 'How good it would be were
this householder to offer me such a delicious meal in future'. That monk
has no craving for that meal, does not brood over the matter, and has no
attachement for it; on the contrary, he contemplates the miseries in
connection with material food, and having possessed himself of Wisdom
pertaining to the finding of a way to Freedom, he eats the meal.'
'Jivaka, what do you think about him in the matter? Has he caused
ill-will towards himself or another or both?' 'No, venrable Sir.'
'Lord, I have heard that the Brahma lives with Loving-kindness. I
have now seen with my own eyes that the Bhagava is that very Brahma,
because he lives with Loving-kindness.'"
"Now, I would like to quote from the //Amagandha Sutta//"[8] and he
quoted the following passage:
"Ascetic Tissa: 'O Brahmin! You say that the charge of uncleanness
does not apply to you who eat rice tastily cooked with bird's flesh. O
Kassapa! I enquire the meaning from you, please define Uncleanness.'
Buddha Kassapa: 'Taking life, beating, cutting, binding, stealing,
lying, fraud, deceiving, pretended knowledge, adultery; this is
uncleanness and not the eating of flesh.'
'When men are unrestrained in sensual pleasure, are greedy in
tastes, are associated with impure actions, are of nihilistic views,
crooked, obscurantist; this is uncleanness and not the eating of flesh.'
'When men are rough and harsh, backbiting, treacherous, without
compassion, haughty, ungenerous and do not give anything to anybody; this
is uncleanness and not the eating of flesh.'
'Anger, pride, obstinacy, antagonism, hypocrisy, envy, ostentation,
pride of opinion, intercourse with the unrightous; this is uncleanness and
not the eating of flesh.'
'When men are of bad morals, refuse to pay their debts, slanderers,
deceitful in their dealings, pretenders, when the vilest of men commit
foul deeds; this is uncleanness and not the eating of flesh.'
Having listened to the well-preached word of the Buddha Kassapa the
Ascetic Tissa paid homage with humble spirit and begged to be admitted
into the Order at that very place."
And so here Sayagyi ended the sutta. A loud "Sadhu, Sadhu, Sadhu"
three times rent the air and the visit came to a close and everyone was


*How The IMC Rangoon Was Founded And Developed*

//Saya U Ba Pho// [8]
//Introduction by Saya U Tint Yee//
U Ba Pho, secretary of the Vipassana association of the Accountant
General's Office, also known as the International Meditation Centre of
Rangoon, will now give a short outline talk on how the movement of
Vipassana Meditation was started under the guidance of Sayagyi U Ba Khin.
He will explain to you about the arrangements made here regarding the
running of the courses, how the financial matters were dealt with in our
//U Ba Pho://
As secretary of the Accountant General's Vipassana Association since
it came into being, I would like to avail myself of this opportunity to
explain to you the historical background and the circumstances which led
to the formation of the Vipassana Association under the patronage of
Sayagyi U Ba Khin, the then Accountant General of Burma.
It was in the year 1950 in the month of October, when the Government
of the Union of Burma issued a circular letter to all heads of the
departments, that they have the option to form Buddhist Associations and
to establish a Shrine room where the Buddha Image might be installed to
pay respect to the virtues of Buddha, Dhamma and Sangha and to use the
room for religious purposes.
Sayagyi U Ba Khin immediately availed himself of this opportunity
and called a mass meeting on the 10th November 1950 for all the Buddhist
staff who were the majority in the office to discuss the forming of a
Buddhist Association. It was unanimously decided to form the Association
to be known as //Buddha Sasana Akyo-saung Athin// which means an
association to serve the promotion and propagation of the Buddha's
teachings. The draft constitution of the association was drawn up and a
general body meeting was convened where the constitution was approved and
the executive committee was elected. Sayagyi U Ba Khin was elected
President, U ba Pho, secretary and U Soon Lwin, treasurer and twenty-two
other committee members were also elected, including U Tint Yee, U Chit
Tin, U Boon Shain and U Mg Mg Khin. There were 497 members.
The actual opening ceremony of the Association took place on January
1st, 1951 in the Shrine room of the office and it was grandly celebrated
by offering //swoon// (a meal for monks) to the Sanghas and lunch to all
members and invited guests of honour. In the evening, the members were
entertained with light refreshment accompanied by music and dances

performed by the office staff. At 8pm the recitation of the Dhammacakkapavattana Sutta, Anattalakkhana Sutta and the Patthana Sutta and
eleven other Suttas was begun by groups and it carried out throughout the
night till dawn when we altogether offered fruits //swoon// to the Buddha
and the ceremony came to a close.
The aims of the Association were to bring a better relationship
amongst the members and to promote information about the practice of the
teachings of the Buddha and to take refuge and pay respect to Buddha,
Dhamma and Sangha and to practice Dana, Sila, Bhavana.
Every Sunday, holiday, and sabbath day, during the Buddhist lent,
beginning from 8 am, an opportunity was given to all members to spend
their time in the Shrine room by keeping the eight precepts (//Sila//) and
to learn the teachings of the Buddhas by studying books of the Tipitika
and to listen to discourses of Sayagyi U Ba Khin during the day. All left
in the evening at 5 pm. Arrangement for meals was made jointly by U Tint
Yee and U Ba Pho and all those who attended were charged kyat 1 1/4 each
for food including Sayagyi U Ba Khin who insisted on paying for himself.
After a few months it occured to Sayagyi that it was not sufficient
to keep the activities of the association confined to doing Dana and Sila
besides learning the teachings of the Buddhas and reciting the Suttas and
that it was necessary to put into practice the teachings of the Buddha by
the individuals by way of meditation in order to realize the Four Noble
Truths for the attainment of Nibbana which is the end of suffering. Hence
he asked for volunteers amongst the members who would seriously and
sincerely like to undergo a course of training in Buddhist Meditation
under his guidance. The response was good and there were thirty-seven
volunteers including U Tint Yee, U Chit Tin, U Boon Shein and myself. He
then called me and announced that he would surrender his Chamber room
which was adjacent to his office room to be used as the Meditation room.
Removing all the furniture, carpeting the floor with linoleum and painting
all the glass window-panes with dark green paint, I at once converted his
chamber into a dark room suitable for meditation. The approximate area of
the room was 20'x15' (300 square feet) and could accommodate about forty
The first course of meditation was conducted by Sayagyi in the
meditation of ten people selected by Sayagyi out of the volunteers in
April 1951 during the Water Festival holidays. U Tint Yee, U Chit Tin, U
Boon Shein and myself were on the course. We were allowed to meditate on
working days outside office hours, i.e. from 7 am to 9 am, from 1 pm to 2
pm and from 5 pm to 9 pm.
In a few months, the number of meditators grew to about one hundred.
The meditation room was always packed to full capacity.
In the meantime, Sayagyi thought of forming a Vipassana Research
Group selected from more serious and progressed types of meditators for
the propagation of Vipassana meditation. The qualifications necessary to
become a member of the group were as follows:

One must meditate regularly every day


One must promise to study as well as practise the Buddha's teachings

with full determination and effort


One must have the ability to help a meditator reach the stage of
concentration where Pathibhaga Nimitta (neighbourhood concentration)
has been attained


One must be free from the practise of spirit worship, etc. practices
which are opposed to the attainment of Nibbana (Tiracchanavijja:
pseudo science, low art, as mentioned in the Brahmajala Sutta).

The selected candidates were 1. U Tint Yee, 2. U Chit Tin, 3. U Ba

Pho, 4. U Ohn Lwin, 5. U Maung Maung Khin, 6. U Boon Shein, 7. Mr.
Venkataraman, 8. U Pa Lwin, 9. U Soe Maung, 10. U Tun Yin.
With the growing number of meditators, the meditation room in the
office became so crowded that it was felt that a suitable place should be
found in the vicinity of Rangoon to open a centre for meditation so that
their families might also participate in meditation so as to enable them
to enjoy the fruits of the Dhamma too. When Sayagyi became aware of that,
he called a general body meeting to discuss the matter and it was
unanimously decided to open a centre in Rangoon and to search for a
suitable place.
About the same time, the question of amalgamating all the Buddhist
Associations in the office under the control of the Auditor General of
Burma was taken up and it was finally decided to form one Buddhist
Association to be known as the Audit Department Buddhist Association and
the Auditor General of Burma became the president of the Association. The
Accountant General Buddhist Association was then dissolved.
Sayagyi then formed, with the approval of the Auditor General of
Burma, the Accountant General Vipassana Association -- soley for the
purpose of practising Vipassana Meditation.
The draft constitution was drawn up and the General Body Meeting was
convened and the constitution was approved. Some of the important clauses
relating to the aims and objects and to financial matters of the
Association were laid down as follows:
The aims and objects of the Association are

To carry out to the extent possible respectful acts towards the

Buddha, Dhamma, Sangha in accordance with Buddhist tradition;


To permit the office staff, their relatives and friends to meditate

on suitable occasions with the permission of the Meditation-Teacher;


To teach in a practical way Samatha and Vipassana Meditation to

foreign students who are interested in the practice of meditation.
For this purpose this Meditation Centre shall be known as the
International Meditation Centre.


Meditation teacher means the teacher who has been elected by this
Vipassana Association to teach meditation practices at this Centre.
//Monthly and other donations//
Monthly donations voluntarily donated by members out of their own
volition, monthly or separate donations made for specific or various
purposes of the Association from members and donations from other donors
either in cash or in kind may be accepted.
//Financial matters//

All moneys donated towards the Association shall be placed in

account with the Bank of the Association.

2) There shall be rules drawn up by the executive committee for keeping

the financial and other accounts of the Association.
//Financial year//
The financial year of the Association shall be from 1st of January
to 31st of December.
There shall be an auditor to audit the accounts of the Association.
The auditor should be appointed by election at the General Body Meeting
of the Association. The audited annual accounts with the auditor's
report shall be submitted to the General body meeting together with the
annual report presented by the secretary.
The first election of the Executive Committee was made and Sayagyi U
Ba Khin was elected as president, U Ba Pho as secretary and U Boon Shein
as treasurer. U Tint Yee, U Chit Tin, U Tin Maung, U Soon Lwin, U Ohn
Lwin, U maung Maung Khin and U Soe Maung were elected as committee
In the meantime the search for a suitable place was completed after
Sayagyi had selected the present site, 31A Inya Myaing Road on January 15,
Temporary huts were immediately constructed at the new site for
meditation and the Headquarters of the Accountant General Vipassana
Association were shifted to 31A Inya Myaing Road on April 24, 1952.
Sayagyi laid down the foundations for the construction of the Pagoda
together with eight meditation rooms on May 8, 1952, on the full moon day
of Kasone. Construction was carried out during the rainy season with
labour force contributed by the staff of the Accountant General's office
on Saturdays, Sundays and holidays. It was completed in November 1952 and
the hoisting of the //hti// (umbrella) ceremony for the pagoda was held on
November 9, 1952. It was well attended by members of the Accountant
Generals Office and other guests of honour including the Prime Minister.

The construction of the Dhamma Hall, Sayagyi's residence and the

three-room dormitory were built and completed in the early part of 1953.
On July 3, 1953, Webu Sayadaw, the well known monk of Burma whom we
believe had reached the advanced stage in meditation, visited the centre
at the invitation of Sayagyi and spent seven days at the centre with us.
With Webu Sayadaw at the Centre, Sayagyi had an opportunity to explain in
full the progress made in Vipassana meditation by students -- especially
by Sayama and Mr. Venkataraman and the attainment they had achieved. The
Sayadaw was very impressed with the work of Sayagyi and encouraged him to
strive hard for further propagation of the Buddha Dhamma.
From then onwards, courses are conducted regularly at the Centre for
ten days in each month by Sayagyi.
While the Centre was maintained by voluntary contributions from the
members of the Accountant General Office and old students, the courses
were never supported by such contributions. Every student undergoing a
course, whether new or old, was required to pay for the food provided by
the centre according to the rates fixed from time to time in order to
cover the expenses for food incurred by the Centre.
Certain exceptions however were made they were:

When a student was unable to contribute at the rate fixed;


Students from abroad and a few non-Burmans were treated as guests by

Sayagyi. Whatever Dana they might offer after the course were


In the case of certain students who did not take the food supplied
by the Centre -- such students arranged to have their food cooked at
the Centre by themselves.

This in brief is the historical background of how this Centre has been
founded and established and developed under the guidance of Sayagyi U Ba
//Additional remarks by Saya U Tint Yee//
Sayagyi circulated a letter to all those members of the staff our
aims and objects regarding the purchasing of the site and said that if
they wanted to contribute towards the purchase of this site they could put
the amount they wanted to contribute on the form provided, indicating the
number of installments they would like to make, and the number of
installments permissable was, I think ten installments maximum. This was
in order that nobody should feel under obligation and so that they might
not be embarrassed seeing some other person donating more. It was made
very confidential. Every person filled in his own form and sealed it. It
was forwarded to the secretary U Ba Pho whose duty it was to treat them
confidentially. There actually were cases when an office boy contributed
much more than an officer. It was according to each person's volition. In
one case, an office boy contributed his full month's salary in one

So, that was how we built up this Centre. At that time there was one
old gentleman who was not a member of our office, but he had met Sayagyi
at another Meditation Centre and his trouble was, that whenever he sat, he
always shook. Not only did he shake, but the members of his family shook
as well. It was almost a sort of family affair. This man asked Sayagyi for
permission to come and meditate in our office Centre one day. -- He came
and he was dressed all in white. His longyi was white, his shirt was white
and there was this white cloth over his shoulder. I remember we were
sitting there in the dark meditation room and suddenly this stranger
appeared amongst us in white clothes and he sat amongst us and was
shaking. This disturbed us very much. So the next day we went to Sayagyi
and told him about this. Sayagyi said, "Oh, I've permitted him to come
here and so I think I have to help you with this problem." The next day he
requested that man to come earlier. He usually came at lunch time about
one o'clock. That day Sayagyi talked to him and then told him to
concentrate on different parts of the body and personally guided him for
one hour. Then he found that this shaking had stopped. There was no
shaking because he meditated steadily. And the strange thing was, at the
time he was sitting in the office, his family was also sitting at their
house. There also at that moment the shaking stopped. And so, although he
was not an office member he automatically became Sayagyi's student with
that. Then we purchased this particular site, but we had only a certain
amount because it was coming in in installments. We wanted to purchase the
site and that man requested Sayagyi for permission to lend us the money.
He lent us some money and afterwards we repaid it from the installments.
Of course he donated something also.
//Concluding remarks by Saya U Tint Yee//
I was going to talk to you but there's not much time left today, so
I'll talk to you tomorrow. As far as I am concerned I don't know
everything about the activities of Sayagyi, but as much as I know from my
personal contact with Sayagyi and personal experiences here, I'll talk
about that tomorrow. And I'll try also and talk to you about the Dhamma
principles. I can't say everything. There are some things best left unsaid
here. Always when the Buddha gave a discourse, he gave it according to the
status of the crowd. So, there may be some things which I may have to
omit. But what everybody can understand I'll try and tell you tomorrow to
the extent that I'm capable of doing that.
*What I Know About Sayagyi U Ba Khin*
//Saya U Tint Yee// [10]
Saya U Ba Pho, secretary of the Vipassana Association and
International Meditation Centre, has given you already a detailed account
of the development of this Centre and the principles laid down by Sayagyi
regarding the organisational aspects.
Here I would like to talk to you of what I myself know about

I first met Sayagyi in 1943, during the Japanese occupation, when he
was the Deputy Director of Accounts and Audit, Burma. In a few months'
time he became Director of Accounts and Audit. It was my first employment
and I had a letter of introduction to Sayagyi from one of my uncles who
had been Sayagyi's teacher in mathematics in the Tenth Standard. I gave
the letter which he immediately read and told me to to report for duty at
the office. I worked there only for six months.
During that period there were daytime air raids by the British
bombers, and whenever the air raid warnings were sounded, all the staff
except Sayagyi would run for the air raid shelters. Sayagyi always
remained seated in his office chair, always calm and meditating. From that
time I had a great respect for his strong faith in the Buddha, Dhamma and
his Kamma.
The next time I met him alone was in his office room in July 1948.
He was then the Accountant General. I had rejoined the Accountant
General's office in 1947 and had passed the first part of what was called
the Subordinate Accounts Service Examination. It so happened that I was
the only one to have passed that examination from among some 30
candidates. He had called for me and when I went into his room he
congratulated me and told me that as there was a very acute shortage of
qualified Burmese accountants, I should enter the final part of the
examination in the forth-coming exam.
From that time onwards, my sister and I used to go to his house on
every full moon day of Waso and Thadingyut to pay our respects with
suitable offerings according to conventional Buddhist practice. He and his
wife would receive us cordially and give their blessings. After becoming
an accountant I was sometimes called to his office room to receive
instructions about official matters.
I first began my meditation with Sayagyi as my teacher in April
1951. The place was his office-chamber suitably darkened and there were
about 15 of us, all men. The first batch of office workers who had
expressed their desire to meditate under his guidance. He was sitting in a
meditation posture on a big easy chair in the left-hand corner of the room
and I was right in front of him in the first row. After taking refuge in
the Buddha, the Dhamma and the Sangha, he instructed us about Anapana
meditation. [11]
He switched off the single light in the room and we all sat in the
darkness and began our meditation. At first the mind wandered off here and
there and I increased my determination to focus my attention at the base
of the nose and breathed a little more strongly. After some time I felt
vibrations arising in my body. As I focused my attention on the in-breath
and out-breath arising at the base of the nose more and more, the
intensity of these vibrations increased until I felt as if I was sitting
on a vibrator. My body was quite still and yet within me almost everywhere
there were strong vibrations. After some time -- perhaps one hour -Sayagyi switched on the light. He then asked me how I was feeling. I was
going to say that I felt strong vibrations within my body, but to my
surprise I found that I was unable to speak, that I could not open my

mouth. Then an urge arose in me to pay my respects to him. Again I found I

could not rise my hands. My whole body was rigid, tight and immovable. At
that moment fear arose in me and as that fear arose, all vibrations
stopped immediately and I was able to pay my respects to Sayagyi.
Then I told him about the vibrations that had arisen during the
meditation. He merely smiled and said that Vipassana was very strong in
me. I did not understand the meaning at that time and I was puzzled and
also a little afraid. As I walked home after the session I felt a sense of
calmness and lightness arising in me. So I continued meditating regularly
at my house and also at the office during office hours and submitted my
diary relating to the meditation to Sayagyi. [12]
After some days he selected U Chit Tin, U Khin Maung and myself as
the first students to whom he would teach Vipassana Meditation. That day
we took leave from the office, took the eight precepts and started on
Vipassana Meditation. At the Vipassana session with Sayagyi I could feel
slight tingling sensations arising on the head and as I concentrated on
different parts of the body as instructed, I felt sensations arising here
and there.
There were no full ten-day courses then and we meditated in our
houses, in the office meditation room before and after office hours.
During that period one of Sayagyi's students, Mr. Venkataraman developed
very rapidly and was able to reach a very high state of peace and
calmness. he could stay in that state for some hours and at any time he
After the Pagoda //Dhamma Yaung Chi Ceti// was built, Sayagyi
started giving ten-day courses at the Centre. Every course started on the
first Friday evening of each month so that the office staff could join the
course by taking only six days leave (Monday to Saturday). Families of the
staff and their close friends were then given permission to join the
courses if they wished.
When Sayama started her first course here in April 1953, there were
also quite a number of office staff, including myself, doing the course.
We heard from Sayagyi that she was progressing very well and very rapidly
and after the course Sayagyi said she had been able to reach the stage of
perfect peace and tranquility. Afterwards, Sayama was always here with U
Chit Tin on Sundays and holidays, always meditating under Sayagyi's
personal guidance. Eventually in every course it became part of Sayama's
duties to check the students in their meditation during the daytime when
Sayagyi was away in his office. No other person was allowed to do this.
Next she was given a place by Sayagyi to sit in the central shrine
room just behind and to the right of Sayagyi. This was Sayagyi's
indication to all of us that she had reached the stage of teachership. In
order to make this point more clear to us, Sayagyi, who had previously
called her by her name, Ma Mya Thwin, started calling her Sayama. Whenever
Sayagyi gave Anapana and Vipassana during a course Sayama was also present
sitting at her allotted place. Whenever a student had reached a high stage
of development and needed Sayagyi's special attention, Sayama was always
present at his side. From then onwards we always regarded her as our

In early 1955, some of Sayagyi's closest disciples had seen many

newcomers reaching very high stages of development and began to wonder
why, in spite of all their efforts and devotion, they could not reach such
high stages of development in their meditation. When Sayama came to know
of this she related the matter to Sayagyi. He then called these close
disciples -- U Chit Tin, U Ba Pho, U Boon Shain, U Soe Maung, U Tin Maung
and myself -- and told us, that he would be holding a special course in
March (1955) exclusively for us. There would be no other meditators and he
and Sayama would do their utmost to help us. We, on our part must exert
the utmost effort and keep the vow of Noble Silence throughout the course.
I was unable to take part in that course but all others took the course.
All of them made good progress and were able to reach the stage where they
could concentrate exclusively at the spot in the centre of the chest.
However, they could not reach that state of complete serenity and calmness
for long spells in spite of the individual attention paid to them by
Sayagyi and Sayama.
Sayagyi then explained to them very patiently and lucidly about the
different types of parami (perfections) and the different types of
aspirations each one may have made in previous life-cycles. Only then they
were convinced and satisfied with their progress.
I took the course in April 1955. As it was the time of the Water
Festival, there were quite a number of students from the office staff who
had taken advantage of the long holidays. For about six days my meditation
was as usual: awareness of sensations, Anicca throughout the body except
at the back round about the waist. I had never been able to penetrate that
particular part where the feeling was always as if a round steel plate had
been fixed to it. All my previous courses had ended in this manner.
On the seventh day, however, I began to feel warm sensations arising
around the perimeter of that part and I began to concentrate and observed
these sensations with more care. Slowly the warm area spread inwards.
On the eighth day as I meditated I felt a lot of heat arising
throughout the whole body and there was no sense of rigidity or pain
On the nineth day there was only a slight sensation of heat
permeating throughout the body detectable only with deep concentration.
Then at 8pm as I was meditating in the south-east room Sayagyi and sayama
entered the central shrine room. Sayagyi sat down near the door in front
of me with Sayama behind him and the lights were switched off. He told me
to concentrate at the centre of the chest and to dwell on any sensation
arising as Anicca. I concentrated as instructed and Sayagyi told me to
concentrate more strongly. As I followed his instructions, pulsations
started arising at that spot. Meanwhile Sayagyi was instructing me to
concentrate more and more strongly. As I continued as instructed keeping
in mind, that everything happening was Anicca, the pulsations changed to
strong poundings in the chest and eventually changed in direction, rising
from the chest and ending in the throat. It was a very frightening
experience as I felt my body being whirled around by some force. But I did
not let go of Anicca nor my concentration at the centre and a series of
thoughts flashed across my mind: the power of rupa (matter)

disintegrating, of death arising, the image of a Buddha appearing, and

then all thoughts of resistance and attachment to what was happening
disappeared and I found myself calm and quiet again. The light was
switched on again and Sayagyi asked me how I was feeling.
The first volition that arose in me was a very deep respect for
Sayagyi and very slowly and with deep humility and respect I bowed down to
Sayagyi three times. Then I told him that I did not break through. Sayagyi
merely smiled and said, "You are not of that type." He then told me to
concentrate at the centre again. As I concentrated again there was no
sensation anywhere except at the centre where I could only feel a kind of
coolness deep inside which is very difficult to describe. When I told
about this he said, "Sadhu, Sadhu, Sadhu" and told me to take rest for the
The next day the sittings were not like before. The trouble with my
back had disappeared and it has never appeared again. There was only
awareness of calmness and coolness at the centre throughout the sittings.
At lunch time I told Sayama of my feelings and she said she would tell me
privately after lunch. After the meal I went to Sayama and she explained
to me what it meant and to keep this knowledge to myself. And I am still
following Sayama's instructions.
In 1956 Mr. and Mrs. Kelly of the British Civil Service, Malaysia,
came to the Centre for a course of meditation under Sayagyi's guidance.
There was only Sayama during daytime at the Centre and as I was then on
medical leave, Sayagyi came to my house and told me that I should also
come and stay at the Centre and meditate at a relaxed pace. At the same
time I could act as an interpreter for Sayama when she checked the Kellys
in their meditation.
In that way I had a chance to meditate in a very quiet atmosphere at
my own pace and also learn from Sayama about the various experiences the
students had in their meditation. In this course I made some further
progress in meditation, mainly with Sayama's help and encouragement.
One day in the shrine room in Sayagyi's presence Sayama casually
asked me, "Why not join us in giving the Dhamma?" Sayagyi took it as a
serious suggestion and he told me to come up into the central shrine room
and to sit just behind and to the left of him. I did as I was told but I
knew that it meant more serious and consistent meditation for me to
maintain the trust that Sayagyi had in me. From then onwards I had to
meditate in the central shrine room with Sayagyi and Sayama. Sayagyi used
to check me almost every day after the nightly one-hour vow sittings,
which then was from 8pm to 9pm.
I have told you all about this to make you aware of the extent to
which Sayagyi and Sayama with great metta had helped me and guided me not
only in my meditation but also in my day-to-day life.
May all beings be happy

-------------------------------------*ELDER'S VERSES (THERAGATHA)*


The seeing one sees the seeing one, and sees the nonseeing one too; the non-seeing one does not see the nonseeing one nor the seeing one.
- Vappa


When the goal has 100 marks and bears 100 signs, the
person who sees but one part is a fool, but he who sees
100 is clever.
- Suhemanta
-------------------------------------*What Have You Gained By Your Meditation?*
//Saya U Tint Yee// [13]

"Now I would like to talk to you about what you have achieved in
your meditation here. At the end of each course Sayagyi U Ba Khin used to
say to the students, 'Now what have you gained by your meditation? In your
office work you receive your pay at the end of the month. Now what have
you received from the Centre?'
You have observed the precepts (//Sila//), practised concentration of
mind (//Samadhi//), tried your best to acquire Right Knowledge
(//Panna//). In other words, you have been walking along the Eightfold
Noble Path [13], which means Right Knowledge, Right Contemplation, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness
and Right Concentration.
As you are walking along the Path there should be an objective which
you propose to reach ultimately. Now what has been your ultimate
objective? The ultimate objective is and should be for the realisation of
the Four Noble Truths which I presume you all know in theory.
The Buddha said that only by realization of the Four Noble Truths can
there be an end to all suffering. The Eightfold Noble Path, which is one
of the Four Noble Truths is therefore a means to an end and not an end in
itself. It is through this means only that we can realize our objective
and so we should know in more detail about each factor and re-examine
whether what you have practised here is exactly in accordance with them.
The Eightfold Noble Path, however, has that power and quality to diminish
the negative and promote positive attitudes in us even before achieving
the ultimate objective.
The Sila (//Morality//) section of the Eightfold Noble Path includes
Right Speech, Right Bodily Action and Right Livelihood. Here I would like

to tell you about one factor. Under Sila there is one which is not to
kill. Now what constitutes killing? I want to emphasize this point because
volition is very important in every action.
What constitutes the killing of a sentient being? First, it should be
a sentient being. The next factor is, you know that it is a sentient
being. The third factor is there is the intention to kill it. The fourth
is, there is effort exerted towards that end. And the last factor is, you
actually have killed it. That only amounts to killing. So there are other
factors such as not to tell lies, not to use abusive or harsh language. I
wanted to point out to you that volition in everything is important
because it is volition that makes Kamma.
Then there is Right Livelihood. As far as you are concerned, while
you are staying here you have kept Right Livelihood, and as monks your
livelihood was the best. It was the way in which the Buddha lived. So far
as your volition, verbal or physical actions are concerned you have been
properly controlled. To that extent you have succeeded in treading the
Eightfold Noble Path.
Then comes Samadhi. Samadhi means Right Effort, Right Mindfulness and
Right Concentration.
What is meant by Right Effort? This you will find in the 37 Factors
of Enlightenment. By Right Effort is meant not to commit any new immoral
actions and not to repeat any immoral actions you may have done before.
Then, to act and create new moral actions and multiply whatever moral
actions you have done before. So you just check back on your stay here,
whether you have fulfilled this purpose. And during your meditation
periods you eliminate as much as possible the attachments: Lobha (greed),
Dosa (hatred), Moha (Delusion) arising in you by means of effort. It is
effort which prevents you from committing these deeds. That we call in
Pali the Sammappadhana (4 factors of effort).
And then comes Right Mindfulness. What have you done, is it the right
kind of mindfulness? The right kind of mindfulness according to the
Buddha's teaching means awareness of the physical factor. You call it
Kayanupassana-Satipatthana. Now while you are doing Anapana, your
attention is focussed on the in-breath and the out-breath, that is, on the
air entering and coming out. This air is a physical factor and you are
concentrating on that. Awareness of the physical factors. Also awareness
on the base of the nose where the physical factor exists. So, from the
moment you practice Anapana, awareness of the physical factor is being
fulfilled. And then when you do Vipassana you concentrate mostly on
sensations. That is what is called Vedananupassana-Satipatthana, that is,
concentration of the sensations arising. That also comes under Right
And then comes the third kind of mindfulness, Citta-nupassanasatipatthana. Citta means mind. Awareness of mind, that is, awareness of
what you are thinking. And then comes Dhamma-nupassana-satipatthana.
Awareness of various objects arising in your mind. You know a certain
object has arisen in your mind because naturally mind means the
inclination to bend towards an object. These ideational objects come to
you while you are meditating and you know they are coming and you try to

be aware of them or else you try to cut them off and then revert to your
So this Right Mindfulness you have been practising during your
meditation. Mostly here, as you know, we concentrate on the sensations.
Why is it that Sayagyi concentrates on the sensations? Because this is
the strongest awareness that you can have. And the best method and the
best way to realize that it is impermanent. The other types of awareness,
that is, sight or sound, the impression is not so strong as the physical
sensations. They arise, but not as dukkha (suffering) or sukha (pleasure),
but only as domanassa or somanassa. Domanassa means a sort of anger or
grief. Somanassa means pleasure. But they are not as intense as dukkha and
sukha, which are directly physical factors. That is why you are taught to
rely on sensation as Anicca. So all these you have been doing.
Then comes Right Concentration. Right Concentration comes when your
awareness becomes very sharp. Then you get Right Concentration. It is the
ability to concentrate on a neutral object that does not give rise to
Lobha, Dosa or Moha. Automatically when it does not give rise to greed,
anger (hatred) or delusion, the mental factors that arise will be opposite
to that. Alobha (non-greed), Adosa (non-hatred), Amoha (non-delusion).
Automatically it comes to that. And when the awareness is sharp, you get
proper concentration. When you are doing all this, all the while you are
always bringing up those five very important mental factors.
They are faith, that is, the belief in what you are doing. For those
of us who are well developed, maybe our belief in the Buddha's teaching is
very strong. So our ultimate object, whether we achieve it or not, is
always to try and arrive at the realization of the Four Noble Truths -the path leading to the cessation of suffering. That is always our aim.
And in the meantime, even though we have not achieved this purpose, the
negative qualities in us gradually decrease. In that way faith is very
Another quality we are always using is effort (Viriya). Effort is not
a physical factor but a mental factor. The more effort you apply the
better will be your progress. So, that is also included in the 37 Factors
of Enlightenment. It will be included sometimes as a leading factor and
sometimes what is called supreme factor.
Then the next quality we have been using, the mental factor after
faith and effort, is awareness. Awareness always comes. This is
mindfulness. The next factor we are using is when the awareness comes,
automatically concentration comes. When concentration is good and proper,
knowledge comes. Without Samadhi you do not get the right knowledge.
So the five mental factors we have been practising are always there.
The moment these five factors become balanced, then you say you have good
sittings. The moment these five factors become unbalanced you say your
sittings are not good. The moment effort is missing, your mind wanders
away. The moment faith is missing, you feel like giving up.
So all these, you see, you have been using always. All these
constitute what is called the 37 Factors of Enlightenment. When the
Eightfold Path is expanded it becomes the 37 Factors of Enlightenment.

They are, as I said just now, the four ways of right mindfulness. And then
these four ways in which effort is exerted, and the four Iddipadas, a
strong determination (chanda) -- if you have a very strong determination
-- to achieve what you are looking for, that becomes the leading factor.
And it automatically arouses other factors along with it.
Another leading factor is effort. When effort is strong, it has that
quality of making the other factors come along and follow it. Then comes
Citta-iddhipada, which means, when your mind is very strong then there is
this urge to succeed in what you are doing and the other factors will
always follow.
The other is the knowledge factor and that is the best factor because
you can never go wrong. When your knowledge is strong, the others will
follow it. We call these in Burmese by the Pali name Iddhipada. Iddhi
means 'power'. Iddhi-pada means roads to power (or success). They have
very strong power to make the other mental factors follow.
Briefly speaking, what you have done here following the Eightfold
Noble Path you have been arousing and trying to maintain all the factors
in a balanced way.
And then the last two in the Eightfold Noble Path: Right
Contemplation and Right Knowledge. Right Contemplation means concentrating
on the Nama aspect or the Rupa aspect -- the physical property aspect or
the mind and mental aspect, you contemplate on the sensations arising and
try to think what they mean, try to watch their behaviour. As you watch
their behaviour your mental attitude changes, you see the becoming aspect.
You see the dissolution aspect. Sometimes the movement is slow, sometimes
the movement is fast. And as all these changes take place in your mind, a
certain amount of knowledge arises in you. As this awareness and knowledge
of anicca arises in you, what we call kilesas or negative qualities come
under control from moment to moment. But when you speak in theory, Right
Contemplation means the ten steps in Vipassana Knowledge. I do not think
we have time for an expanation of that. So long as you keep on knowing
anicca, this will come by themselves.
What you must know is that when there is fear arising through or when
seeing the phenomena there is disgust arising because of watching these,
sometimes the boring aspect comes -- you are watching all day and nothing
happens -- that sort of attitude when they arise, you must not be
depressed. They are a natural part of your development in the
understanding of real anicca from all angles and when you really
understand anicca, detachment towards the five aggregates automatically
arises in your mind, and the detachment is strong enough, you reach a
state of serenity, calmness and coolness. But until you reach that state
there will be much struggling, many ups and downs in your meditation.
Whenever these arise you must know that they are part of the struggle and
that the more they occur the more you learn from them. It depends on
Parami. If one day your Parami is ripe for that particular moment, you
will reach what you have been aspiring to.
May you reach all that point as soon as possible.


*Who Are The Benefactors Of These Great Accomplishments?*

//Saya John Coleman// [15]
"It was shortly after the completion of the main building projects
here, when the International Meditation Centre, Rangoon, was in full swing
in 1954 that I first came to this corner of the world. In those days not
many Westerners ventured this far away from their homelands and those that
did were, as myself, usually on nefarious official assignment sponsored by
wealthy relatives. In my case a rich uncle, Uncle Sam was bearing my
The tourists at that time were concentrating on Europe and flocking
around the Mediterranean. It was rare to see a Westerner walking the
streets of Asia. In Bangkok, where I was then, the local children spotting
me would respond with excitement calling out "Aia Falong" meaning
//Foreigner//. They would run calling their friends, brothers, sisters and
parents to witness this strange sight. It took me some time to get used to
all the excitement created by my presence but secretly, I suppose, it
titillated my vanity and subliminal needs for attention.
Immidiately upon arrival in the area I felt comfortable and was
enchanted by a certain quality of life that I could experience but could
not quite comprehend. It was not until a few years later that I began to
realize that this //certain quality of life// was flavoured by and had its
structure in 2500 years of the Buddha, the Dhamma, and the Sangha.
Something which was missing in the environment of my upbringing.
It was shortly after the turn of the 2500th year of the Buddha Sasana
or in 1957 that I had a strong attraction to venture towards Burma at
which time I had the good fortune to stumble upon this very place where we
meet today.
Meeting Sayagyi U Ba Khin, he immediately put me to work developing
Sila, Samadhi and Panna. Sayagyi in those days was busy with his many
government duties and during those periods I was constantly under the
watchful and loving guidance of Mother Sayama, who, Sayagyi, for good
reason had already appointed as his Assistant and as a Teacher. Of course,
there were also at that time, U Tint Yee, U Ba Pho and U Chit Tin and
other faithful Burmese disciples of Sayagyi who were also contributing to
my dhamma development in a manner which all of us have gotten to know so
well and have been experiencing throughout our visit here.
The extent of my respect and gratitude is inexpressable.
During this time Sayagyi had a vision. He saw the Buddha-Sasana
spreading outwards from its traditional local areas of influence to other
areas of the world which had previously been barren deserts to the BuddhaDhamma.

Sayagyi was aware of the reputed affluences of these other areas and
their technological accomplishments, but he was also aware of the total
ignorance and enormous suffering that also existed there. He saw that the
time was ripe for the Dhamma to spread into these areas of great strife.
With great love and compassion in his heart he longed to travel out of his
native Burma and spread the Dhamma to these barren wastelands.
He was unsuccessful in obtaining permission to travel, but his
determination remained intact. Before he died he appointed a number of his
foreign disciples to teach Vipassana on his behalf in those areas,
introducing the Dhamma there and thus preparing the ground work for the
time when his aspiration would bear fruit.
Each of these teachers in their own way, style and fashion fulfilled
Sayagyi's role for them by tilling the ground and making it fertile for
the right occasion.
Several years ago Mother Sayama left this oasis of the Buddha, the
Dhamma and the Sangha and sacrificing comfort and convenience, ventured
into these fiery areas bringing the fruit of the Dhamma with her. Almost
immediately upon arriving the Buddha-Dhamma blossomed and Sayagyi's dream
became a reality.
Since then, Sayama has extended her visits to more areas and is
continuing in the fulfilment of Sayagyi's wishes. She has agreed to go
wherever she is invited providing circumstances permit. It is so
encouraging to sit here today in front of so many fellow Westerners who
have just partaken in this most important experience of taking robes and
serving the Sangha.
These humble acts of shaving the head, wearing of robes, forsaking
sensual pleasures by keeping the Vinaya Rules, practising the Eightfold
Noble Path sacrificing self interests to serve the flourishing of the
Sangha by these important acts of renunciation essential to the attainment
of the final goal of Nibbana, all of us here have participated in and have
thus prepared ourselves for the occasion when the time is right for the
realization of our aspirations.
Much has been accomplished in such a short period of time and the
profundity of which is perhaps difficult for us to fully comprehend.
Sayagyi was indeed correct when he pronounced that the timeclock of
Vipassana has struck.
Each and everyone of us here is the direct benefactor of these great
accomplishments. And for this we understandably have developed as great a
sense of respect, gratitude and devotion.
To all of these accomplishments we pay respects to the Buddha, the
Dhamma and the Sangha.
To all of these accomplishments we pay respects to our Teacher
Sayagyi U Ba Khin.
To all of these accomplishments we pay respects to our Teacher Mother


-------------------------------------------*ELDER'S VERSES (THERAGATHA)*
I shall fasten you, mind, like an elephant at a small gate. I
shall not incite you to evil, you net of sensual pleasure, bodyborn.
When fastened, you will not go, like an elephant not finding the
gate open. Witch-mind, you will not wander again and again,
using force, delighting in evil.
As the strong hook-holder makes an untamed elephant, newly taken,
turn against its will, so shall I make you turn.
As the excellent charioteer, skilled in the taming of excellent
horses, tames a thoroughbred, so shall I, standing firm in the
powers, tame you.
I shall bind you with mindfulness; with purified self I shall
cleanse (you). Restrained by the yoke of energy you will not go
far from here, mind.
Theragata vv. 355-59, Vijitasena's verses
Translated by K.R. Norman
The Elder's Verses I P.T.S.'69
-------------------------------------------_APPENDIX 1_
*A Special Message From Mother Sayama And Saya U Chit Tin*
While in Sydney for the auspicious Water Festival course in April
1981, Mother Sayama and Saya U Chit Tin were requested to give a message
on Dhamma practise to the students in Australia. This is the message:
"Regarding the training in //Sila//, //Samadhi// and //Panna// our
message is to lay emphasis on Samadhi. Sayagyi U Ba Khin had said: "For a
good experience of Anicca (Impermanence), Samadhi must be good. If Samadhi
is excellent, awareness of Anicca will also be excellent." Sayagyi's
Teacher, Saya Thetgyi, recounted: "My Teacher, Ledi Sayadaw, frequently
reminded me, 'Maung Thet, work on your Samadhi diligently. If the Samadhi
Sasana (teachings of Tranquility) is well established, then the Panna
Sasana (teachings on Insight) will also become established.'"
Ledi Sayadaw was a Burmese monk and a Pali scholar who was known to
scholars of many western countries and perhaps one of the outstanding
Buddhist figures of this age. Saya Thetgyi, therefore, worked earnestly on
Anapana for 7 years and then Vipassana for another 7 years. Finally he was
praised by his Teacher, who authorised him to teach meditation beginning
with a course at the Ledi-Tawya-Taik Monastery of his Teacher. The monk

scholars of his Teacher were among the students of the first batch of his
Buddha said, "Develop your Samadhi. If Samadhi is developed then you
see things in their true perspective."...
"The Path must be trodden by each individual; Buddhas do but point
the way".
*Keep Coming back to Anapana-Sati (watching over in- and outbreathing)*, for, if developed and frequently practised, this will bring
you high reward and great advantage.
When Samadhi (concentration) is established and developed,
contemplation of sensation on the Body will be easy and almost
instantaneous. You will dwell with full energy, clearly conscious,
attentive and fully engrossed, with the understanding and awareness of
Anicca (impermanence), Dukkha (suffering or ill) and Anatta (egolessness
or soullessness).
Sayagyi U Ba Khin summed up thus: "This will give us the "Peace
within" and enable us to share it with all others. We will then radiate
such powerful and purified mental forces as will successfully counteract
the evil forces which are all around us. Just as the light of a single
candle has the power to dispel darkness in a room, so also the light
developed in one man can help dispel darkness in several others."
May all beings be happy
May they be liberated and win the Deathless.

_Appendix 2_
*How To Practise The Development Of The Sublime States*
//(Brahma-Vihara Bhavana)//
There are four sterling virtues which are collectively termed in Pali
as Brahma-Vihara: Sublime States, Modes of Sublime Conduct or Divine
Abodes. They are also called the four Boundless States, Illimitables

_Loving-kindness_: Metta, the first Sublime State;


_Compassion_: Karuna, the second virtue that is sublime for man;


_Sympathetic or Appreciative Joy_: Mudita, the third sublime



_Equanimity_: Upekkha, the fourth sublime virtue, the most

difficult and the most essential.

The development of these Sublime States (Brahmavihara-bhavana) generally
found in the Sutta is as follows: "There, O monks, the monk with a mind
full of Loving-kindness pervading first one direction, then a second, then
a third one, then the fourth one, just so above, below and all around; and
everywhere identifying himself with all, he is pervading the whole world
with mind full of loving-kindness, with mind wide, developed unbounded,
free from hate and illwill." Hereafter follows the same theme with
Compassion, Sympathetic Joy, and Equanimity.
*How to practise Metta-Bhavana*
It is recommended in the Visuddhimagga, the Path of Purification,
that one should go to some quiet place where one could sit in a
comfortable position. Then one should consider the dangers in hate first
and the benefits offered by forbearance. The purpose of this meditation is
to displace hate by forbearance. Then again one cannot avoid dangers one
has not come to see or cultivate benefits one does not yet know.
There are also certain types of individuals towards whom one should
not develop loving-kindness in the first stages. To regard a disliked
person as dear to one is fatiguing, to regard a dearly-loved one with
neutrality is difficult, and if the slightest mischance befalls the
friend, one feels like weeping. When an enemy is recalled anger springs
up, and to put a neutral person in a respected one's or a dear one's place
is fatiguing. Then if it is directed towards the opposite sex one may
arouse lust. Again one should not develop loving-kindness towards a dead
person for one will neither reach absorption nor access, that is to say,
his loving-kindness will make no headway at all. Now at the start it
should be developed only towards oneself, repeatedly saying: 'May I be
happy and free from suffering'; 'May I keep myself free from enmity,
trouble and live happily.'
Cultivating the thought: 'May I be happy' with oneself as example,
then one begins to be interested in the welfare and happiness of others,
and also to feel in some sense their happiness as if it were one's own:
'Just as I want to live happily and not die, so do others.' So in this way
one should first become familiar with pervading oneself with lovingkindness to serve as an example. Next, one should choose someone who is
liked, admired and much respected; with the thought: 'May he be happy' and
remembering his virtues.
When in this way one becomes familiar, one can begin to practise
loving-kindness towards a dear one, then towards a neutral person as very
dear, and then towards a foe as neutral.
Care should be taken when dealing with an enemy for anger can arise,
and all means must be tried in order to get rid of it. When this is
successful, one will be able to regard a foe without resentment and with
loving-kindness in the very same way as one does the admired person, the
dearly loved one, and the neutral person.
Loving-kindness can now be effectively maintained in being towards
all beings or to certain groups at a time, or in one direction at a time

towards all beings, or to certain groups in succession.

When one can maintain this loving-kindness, made much of it, use it
as a vehicle, use it for a foundation, be established in it, keep it
consolidated and properly managed, one can expect 11 blessings: 'A man
sleeps in peace and comfort, he walks in peace and comfort, he dreams no
evil dreams, he is dear to human beings, he is dear to non-human beings,
the gods guard him, no fire or poison or weapon harms him, his mind can be
quickly concentrated, the expression of his face is serene, he dies
without falling into confusion, and even if he fails to penetrate any
further he will pass on to the world of High Divinity, to the Brahma
This is from the Anguttara Nikaya Ekadassa Nipata, Metta Sutta
(Gradual Sayings).
*Karuna Bhavana: Development of compassion*
For the development of compassion one should begin with the task by
reviewing the danger of not having compassion and the advantage of
possessing it. Like Metta (loving-kindness) Karuna (compassion) should not
be directed at first towards a person who is neutral, antipathetic or
hostile, towards a member of the opposite sex or someone who is dead. It
is stated in the Vibhanga, "How does one dwell pervading one direction
with his heart endued with compassion? Just as one would feel compassion
on seeing an unlucky, unfortunate person, so one pervades all beings with
Right at the start, the meditation of compassion should be developed
on seeing a wretched person, unlucky, unfortunate, in every way a fit
object for compassion, unsightly, reduced to utter misery, compassion
should be felt for this person in this way: 'This person has indeed been
reduced to misery; if only he could be freed from this suffering.' If one
cannot encounter such a wretched person, then one can arouse compassion
for an evil doer: "Suppose a criminal is under orders of execution by the
ruler, the executors bund him and lead him off to the place of execution,
flogging him a hundred times. Then the passers-by give him things to eat
and he goes along eating and enjoying these things, still no one will
think that he is really happy. Everyone will feel compassion for him,
thinking: 'This wretched person is going to die soon; every step leads him
nearer to the presence of death.'" So in this way one should arouse
compassion for an evil doer.
After arousing compassion for an unfortunate, wretched and unlucky
person in that way, one should next arouse compassion for a dear one, then
a neutral person and next a hostile person, in the same way. Care should
be taken with regard to an enemy and if resentment arises one must try by
all means to get rid of it in the same way used with loving-kindness.
At one time the Buddha set a very noble example by attending on the
sick Himself and also exhorting His disciples with these words:
"He who ministers unto the sick ministers unto me."

The Buddha showed great compassion towards the courtesan Ambapali,

and also towards Angulimala, the murderer, both were converted and
underwent a complete reformation in character.
*Mudita Bhavana: Development of Sympathetic or Appreciative Joy*
The development of Sympathetic or Appreciative Joy or Gladness should
start with the very dear companion -- one who in the Commentaries is
called a 'boon companion'; for he is always glad; he laughs first and
speaks afterwards. In the Vibhanga it is referred to in this way: 'How
does a meditator dwell pervading one direction with his heart endued with
sympathetic gladness? Just as one would be glad on seeing a very dear and
beloved person, so one pervades all beings with sypathetic gladness.'
Even if someone who is dear to us is unlucky and unfortunate now
Sympathetic gladness can still be aroused by remembering his happiness of
the past in this way: 'In the past he possessed great wealth and a great
following and he was always happy.' Again gladness or appreciative joy can
be aroused by apprehending the future glad aspect in the dear person in
this way: 'In the future this dear person will again enjoy similar success
with gold and silver going about in gold palanquins with great followers
and so on.'
After having aroused altruistic joy and gladness with respect to the
dear one one can then direct it successively towards a neutral one and
then towards a foe. But if one arouses resentment when dealing with a foe,
one should make it subside in the same way as described under lovingkindness. Mudita is not mere gladness but sympathetic joy which tends to
destroy jealousy, its direct enemy. It embraces all prosperous persons and
is the congratulary attitude of a person, and the tendency is to eliminate
any dislike towards successful persons.
*Upekkha: Development of Equanimity*
The development of equanimity is the most difficult and the most
essential of the four sublime states. In the Buddhist Dictionary
Nyanatiloka says, "//equanimity//, also called tatra-majjhattata, is an
ethical quality belonging to the sankhara group (khandha) and should
therefore not be confused with //indifferent feeling// (adukkhamasukha
vedana) which is sometimes also called Upekkha (vedana)." It is one of the
four Sublime Abodes and one of the Factors of Enlightenment. It means
//impartially// or //rightly//, one may discern rightly, viweing justly,
or looking impartially, that is to say, without attachment or aversion,
and without favour or disfavour, in the sense of indifference or neutral
Ven. Narada Thera said, "Equanimity is essential, especially for
laymen who have to live in an ill-balanced world amidst fluctuating
circumstances. Slights and insults are the common lot of mankind. The
world is so constituted that the good and the virtuous are very often
subject to unjust criticism and attack. It is heroic to maintain a
balanced mind in such circumstances.

Loss and gain, fame and infamy, praise and blame, pain and happiness
are eight worldly conditions that affect all humanity."
To develop Equanimity one should look on with equanimity at a person
who is normally neutral. Then towards a dear one, a hostile person and the
rest. In the Vibhanga this is said: 'How does a meditator dwell pervading
one direction with his heart endued with equanimity? Just as he would feel
equanimity on seeing a person who was neither beloved nor unloved, so he
pervades all beings with equanimity.'
Through the neutral person one should break down the barriers in each
case between the three individuals, namely: the dear one, the boon
companion, the hostile one, and himself. How to break down the barriers?
Suppose a man is staying together in an abode with a dear, a neutral,
and a hostile person; and robbers come to him and ask for a person because
they wish to cut his throat and use the blood as an offering. If he points
to one of the three, he has not broken down the barriers. Or if he offers
himself too he has not broken down the barriers either. Why?
Because he seeks the harm of himself and seeks the welfare of others.
Only when he does not see a single person among them to be given and he
directs his mind impartially towards himself and towards others has he
broken down the barriers.
In the development of the four Sublime States, Brahma-vihara Bhavana,
one should practise each of these virtues over and over again so that one
accomplishes mental impartiality towards the four persons, namely,
oneself, the dear person, the neutral one and the hostile person.
The Visuddhimagga says, 'Thus the sign and access are obtained by
this person simultaneously with the breaking down of the barriers. But
when breaking down of the barriers has been effected, he reaches
Metta (Loving-kindness) embraces all sentient beings, Karuna
(Compassion) embraces unfortunate beings, Mudita (Gladness) embraces the
happy and prosperous, and Upekkha (Equanimity) embraces the good and the
bad, the loved and the unloved, the pleasant and the unpleasant.
May all beings be happy and liberated
Saya U Chit Tin
-----------------------------------*THE EXPOSITION OF NON-CONFLICT*
//(Aranavibhanga Sutta)//
A man should not pursue sensual desires which are low, vulgar,
coarse, ignoble and connected with harm; and he should not pursue
selfmortification, which is painful, ignoble and connected with harm. The
Middle Way avoiding both these extremes has been discovered by the Perfect

One (Tathagata) giving sight, giving knowledge, which leads to peace, to

direct knowledge, to enlightenment, to Nibbana. A man should know what it
is to over-rate and what it is to under-rate and knowing both, he should
neither over-rate nor under-rate but should speak only Dhamma. He should
know how to define pleasure (or happiness) and knowing that, he should
pursue his own pleasure. He should not utter covert speech, and he should
not utter overt sharp speech. He should speak unhurriedly, not hurriedly.
He should not insist on local language, and he should not override normal
(Majjhima Nikaya No. 139)
Translated by Bhikkhu Nanamoli
--------------------------------------------------_Appendix 3_
*The Life Of The Buddha*
//By Ledi Sayadaw// [15]
Namo tassa Bhagavato Arahato Samma-Sambuddhassa
May the Fully Enlightened One dwell on my head!
'Tis for the good, gain, benefit, and happiness
Of gods and of men: that a Unique Being, the Boddhisatta,
On a Thursday, the full moon day of July (Waso),
When the monsoon had set in, the timely rain well begun,
Took conception in Maha Maya's womb: the Queen of Suddhodana,
At the request of gods and devas who assembled together,
From the ten thousand Universes of the Jatikhittiya.
Great were the rejoicings after a lapse of ten months.
When His Noble birth took place at Lumbini, near Kappilavatthu,
Amidst the veritable hues of the blooming Sala trees,
On a Friday, the full moon day of May (Kasone),
The sixty-eighth year of the Maha Era -- sixth century, B.C.
For the good and gain of many: of men, deities and gods.
The Royal Prince was married to His cousin Princess,
Both of them aged only sixteen, and they led
A happy and luxurious life for thirteen years:
Three Palaces were built, to suit the three seasons -Of cold, of heat, of rains -- and amidst all comforts,
Prince Siddhattha realised the universality of suffering.
Upon seeing a decrepit, a deseased, a corpse and a hermit:
The four signs of the devas, He renounced the world,
Made a historic journey in search of Truth and Eternal Peace,
On a Monday, the full moon day of July (Waso);
His twenty-ninth year, in the full bloom of his youth.

For six strenuous years in the forest, after crossing Anoma,
The ascetic Siddhattha made a super-human struggle,
Practising severest austerities of various forms.
Finally He found the Middle Path and the Four Noble Truths,
On a Wednesday, the full moon day of May (Kasone),
Being seated under the canopy of the Pipal Bodhi tree,
He eradicated all defilements, dispelled ignorance.
Wisdom arose, darkness vanished. He became a Buddha -An Enlightened or Awakened One -- for the gain of many,
Spreading influence to the ten thousand Universes.
To the Migada Deer Park at Isipatana the Enlightened One went,
Where the Pancavaggi, the five energetic ascetics
Who attended on Him during His struggle, were residing,
Precisely two months after He had attained Buddhahood,
In his thirty-fifth year, He expounded the First Discourse,
On a Saturday, the full moon day of July (Waso).
Though addressing directly the diligent ascetics,
Devas and Brahmas from the ten thousand Universes came;
Took advantage of the golden opportunity of hearing
The Sermon: the Dhammacakkapavattana Sutta,
The Turning or the Establishment of the Wheel of Truth.
Out of compassion for the good and gain
Of men, devas and brahmas, the Buddha Gotama taught the Dhamma.
Innumerable beings gained Nibbana: the Deathless.
Forty-five years after His long and successful ministry,
On a Tuesday, the full moon day of May (Kasone),
The hundred and forty-eighth year of the Maha Era,
Upon attaining the ripe age of eighty years, He came
To Kusinara, the land of Mallas, where He laid Himself down.
Between the twin Sala trees, mindful and self-possessed.
Then the Great Demise of the Buddha Gotama took place.
The Perfect One had finally attained Maha Parinibbana.
Then there occurred a great earthquake fearful and hair-raising;
Celestial drums resounded with the attainment of ultimate extinction.
At the turn into Kusinara, in the Mallian's Sala-tree grove,
Lay the Blessed One's Golden Body, in a befitting manner,
That of a Universal Monarch who turns the Wheel of Righteousness,
Many came paying honour, respect, and veneration to the remains,
With music, garlands, and scents; making canopies and pavillions.
Mounted on a pyre built with all kinds of scented woods,
It caught alight by itself producing neither cinder nor ash,
On a Sunday, the waning moon day of May (Kasone),
When the Perfect One's Golden Body was consumed by tejo-dhatu,
There remained sacred relics which Dona divided into eight parts,
For fair distribution to the kings for erecting eight monuments.
Great were the events that took place on the seven week-days,

In reverence to the Exalted, the Worthy, the Happy One,

My salutation, adoration, veneration to Him, with utmost faith:
I bow, lay prostrate, five points touching ground [16], Vandana.
May I be peaceful and happy: May I gain Nibbana.
May all beings be peaceful and happy: May they gain the deathless.
[1] Dhammapada Commentary, Brahmana Vagga, 416, Jotika and Jatila Vatthu
(Buddhist Legends, Harvard Oriental Series, Vol. 30, pp 313-319, PTS
[2] Majjhima Nikaya No. 107, Discourse to Ganaka Moggallana. Sayagyi U Ba
Khin's Dhamma Talks in Burmese (He often quoted these lines).
[3] Nibbana is the ultimate goal of Buddhists. For texts on N., see Path
of Purification (XVI 64 ff) by Bhikkhu Nanamoli; Path of Deliverance by
Nyanatiloka Thera; Anatta and Nibbana by Nyanaponika; The Buddhist
Doctrine of Nibbana by Ven. P. Vajiranana (Wheel 165/166).
[4] Published by the Vipassana Association International Meditation
Centre, 31A, Inyamyaing, Rangoon, Burma (first edition: 1962; second
edition 1966).
[5] Published by the same Association. Several reprints since 1951-52. Now
available at the sales depot of the Religious Affairs Department, Kaba Aye
P.O., Rangoon, Burma.
[6] See the Book of Gradual Sayings, III, pp 200-204 (Pali Text Society).
[7] see the Middle length Sayings II, pp 32-35 (Pali Text Society).
[8] See Woven Cadences of Early Buddhists, pp 38-40 (Pali Text Society).
[9] A Talk by Saya U Ba Pho, Secretary, at the IMC Rangoon, Burma on the
18th January 1982, 11th Anniversary of the Demise of Sayagyi U Ba Khin.
[10] See pictures on page 38.
[11] A Talk by Saya U Tint Yee, president, IMC Rangoon, Burma, on the 19th
January 1982, 11th Anniversary of the Demise of Sayagyi, to all western
students who came for Meditation and Ordination.
[12] The traditional four formalities: taking refuge in the Triple Gem,
taking the Eight Precepts, surrendering to the Buddha and to the Teacher,
requesting the Teacher to teach Anapana and Vipassana Meditation.
[13] The students had to submit daily their diary relating to the
experiences in their Meditation, and Sayagyi would give remarks or
instructions whenever he found necessary, and the diary was returned
before the day was over.
[14] A Dhamma-Talk by Saya U Tint Yee, to a group of foreign students
including many who had just completed a meditation course at IMC Rangoon,

Burma, as monks. U Tint Yee's talk touches on several important aspects of

the Buddha's Teaching which students sometimes overlook or fail to put the
right emphasis on. The talk was given on 19th January 1982, the 11th
Anniversary of the Demise of Sayagyi U Ba Khin.
[15] Knowing that all the students, who were at the Ordination Course,
were very old students, Saya U Tint Yee did not go into full details of
the Eightfold Noble Path and the other 37 Factors of Enlightenment. He
simply touched on some essential factors which should be given more
attention to. All students have learnt the theory very well. There were 27
western male and 26 western female students apart from a good number of
local students who all gathered there for the special occasion. On the
19th January morning fifty most revered monks from the capital were
present to receive the Dana from Mother Sayama and the Executive Committee
of the Vipassana Association, IMC, Rangoon. Over 300 local old students
and friends of Sayagyi came for the 11th Anniversary of the demise of
Sayagyi and all were fed with delicious Burmese food after the monks were
offered //swoon// (palaugh-rice) -- a special food for the occasion. A
good gathering every year for this remembrance, and a grand offering
(dana) in the name of Sayagyi U Ba Khin.
[16] A Dhamma-Talk by Saya John Coleman at IMC Rangoon, Burma, on the 19th
January 1982, 11th Anniversary of the Demise of Sayagyi U Ba Khin.
[17] This is an adaption from Ledi Sayadaw's //Seven-Day Verses// in
Burmese (Translated by Saya U Chit Tin). Known to scholars of many
countries, the Ven. Ledi Sayadaw was one of the most outstanding Buddhist
figures of this age. In February 1895, he went to India on pilgrimage to
visit the holy places associated with the life of the Lord Buddha. On
return he composed these inspiring verses for the benefit of those Burmese
Buddhists who had no opportunity to come to the land of the Buddha. The
verses became very popular and even today they are recited by children in
Buddhist homes in Burma. Mother Sayama recites these verses at the end of
each group sitting.
[18] The five Rests.
[19] The original text has this eighth verse (see Thinbongyi-Tika).
-----------------------------------Copyright and Published by the Sayagyi U Ba Khin Memorial Trust,
United Kingdom
Address as below, registered charity no. 280134

Worldwide Contact Addresses

in the Tradition of Sayagyi U Ba Khin

International Meditation Centre, A-9064 St. Michael/Gurk 6,

Austria;Tel: +43 4224 2820, Fax: +43 4224 28204

*EASTERN AUSTRALIA*: International Meditation Centre, Lot 2 Cessnock Road,

Sunshine NSW 2264, Australia;
Tel: +61 49 705 433, Fax: +61 49 705 749
*UNITED KINGDOM*: International Meditation Centre, Splatts House,
Heddington, Calne, Wiltshire SN11 OPE, England;
Tel: +44 380 850 238, Fax: +44 380 850 833,
Email: CIS, IMC-UK,100330,3304
*USA (East Coast)*: International
Westminster MD 21158,
Tel: +1 410 346 7889,
Email: CIS, IMC-USA,

Meditation Centre, 438 Bankard Road,

Fax: +1 410 346 7133;

*WESTERN AUSTRALIA*: International Meditation Centre, Lot 78 Jacoby

Street, Mahogany Creek WA 6072, Australia;
Tel: +61 9 295 2644, Fax: +61 9 295 3435
*CANADA*: IMC-Canada, 336 Sandowne Drive, Waterloo, Ontario, N2K 1V8,
Canada; Tel: +1 519 747 4762, Fax: +1 519 725 2781

Sayagyi U Ba Khin Gesellschaft, Christaweg 16, 79114 Freiburg,

Germany, Tel: +49 761 465 42, Fax: +49 761 465 92


Sayagyi U Ba Khin Memorial Trust, Komatsuri-Cho 923,

Kishiwada-Shi, Osaka-Fu, 596 Japan, Tel: +81 724 45 0057

*THE NETHERLANDS*: Sayagyi U Ba Khin Stichting, Oudegracht 124, 3511 AW

Utrecht, The Netherlands,
Tel: +31 30 311 445, Fax: +31 30 340 612
*SINGAPORE*: Sayagyi U Ba Khin Memorial Association, 9 Penang Road #07-12,
Park Mall, Singapore 0923
Tel: +65 338 6911, Fax: +65 336 7211
*SWITZERLAND*: Sayagyi U Ba Khin Gesellschaft, Greyerzstrasse 35, 3013
Bern, Switzerland;Tel: +41 31 415 233, Fax: +41 61 691 8049;
Email: CIS, 100256,3576
*USA (West Coast)*: IMC-USA, 77 Kensington Rd., San Anselmo, CA 94960.
Tel: +1 415 459 3117, Fax: +1 415 346 7133

Address as for the Netherlands, Tel: +32 2414 1756


Contact Address: Mr. Peter Drost-Nissen, Strandboulevarden

117, 3th, 2100 Kopenhagen, Denmark. Tel: 031 425 636


Contact address: Mr. Renzo Fedele, Via Euganea 94, 35033

Bresseo PD, Italy. Tel: +39 49 9900 752
-------------------------------------------------DISTRIBUTION AGREEMENT

TITLE OF WORK: The Anecdotes of Sayagyi U Ba Khin

AUTHOR: Saya U Chit Tin, ed.
PUBLISHER'S ADDRESS: International Meditation Centre, Splatts House,
Heddington, Calne, Wiltshire SN11 OPE, England
COPYRIGHT HOLDER: The Sayagyi U Ba Khin Memorial Trust, U.K.
ORIGIN SITE: BODY DHARMA * Richmond CA 510/234-9431 DharmaNet (96:101/33)
The copyright holder retains all rights to this work and hereby grants
electronic distribution rights to DharmaNet International. This work may
be freely copied and redistributed electronically, provided that the file
contents (including this Agreement) are not altered in any way and that it
is distributed at no cost to the recipient. You may make printed copies of
this work for your personal use; further distribution of printed copies
requires permission from the copyright holder. If this work is used by a
teacher in a class, or is quoted in a review, the publisher shall be
notified of such use. See the title page of this work for any additional
rights or restrictions that may apply.
DharmaNet International, P.O. Box 4951, Berkeley, CA 94704-4951